Visionary
As Rosh Hashanah approaches, our purpose is to reflect upon the overarching vision of our lives.
Parshat Re'eh takes on special significance as it serves as a poignant reminder that the High Holidays are rapidly approaching. We are now in the third week of the seven-week period leading up to Rosh Hashanah. This is evident right from its opening declaration, "Re'eh," which translates to "See!" The essence of this declaration, as we will explain in more depth, offers valuable insights to help us prepare for the upcoming Yamim Noraim (Days of Awe).
In the past two Parshiot, Vaetchanan and Eikev, we encountered the first two paragraphs of the Shema prayer – "Shema/V'ahavta, and “V’haya im shamoa." Given this progression, one might anticipate finding the third paragraph, the section discussing tzitzit, in this week's parsha. However, the absence of this paragraph, which we previously read in Parshat Shelach, prompts us to search for a deeper connection between Parshat Re'eh and the preceding portions.
The Vilna Gaon identifies several distinctions between the first and second paragraphs of the Shema. Notably, the first paragraph addresses individuals, using singular language such as "Love (ואהבת) God with all your heart, your soul, and your resources/money" (בכל לבבך ובכל נפשך ובכל מאדך). Conversely, the second paragraph addresses the collective –"Love and serve God with all your hearts and souls" (בכל לבבכם ובכל נפשכם). Furthermore, the first paragraph mentions "resources" (מאדך) in the singular form, whereas the second paragraph omits any mention of resources (מאדכם). Why does the Shema change from singular to plural, and why are resources neglected when addressing the collective?
To explain these apparent disparities, the Vilna Gaon turns to the Talmud in Mesechet Brachot, which recounts the renowned dispute between Rabbi Yishmael and Rabbi Shimon Bar Yochai regarding whether individuals should engage in work or dedicate their entire day to Torah study. The Gemara concludes with the phrase:
אָמַר אַבָּיֵי: הַרְבֵּה עָשׂוּ כְּרַבִּי יִשְׁמָעֵאל, וְעָלְתָה בְּיָדָן. כְּרַבִּי שִׁמְעוֹן בֶּן יוֹחַי, וְלֹא עָלְתָה בְּיָדָן
Abaye said: many have acted in accordance with the opinion of Rabbi Yishmael, and were successful. Many have acted in accordance with the opinion of Rabbi Shimon ben Yocḥai and were not successful. (Berachot, 35b)
The Maharatz Chiyus and other commentators raise an important question: Why does the Gemara phrase its conclusion in terms of success or lack thereof? Why not simply state that the halacha follows Rabbi Yishmael's opinion?
The Vilna Gaon explains that there is a more nuanced perspective than a mere statement of halachic preference. The Gemara recognizes that the average person cannot practically dedicate their entire day to Torah study, but also recognizes that some exceptional individuals possess the ability to completely dedicate their lives to God and spirituality. This distinction is precisely why the Gemara employs the language "many acted according to Rabbi Shimon Bar Yochai and were unsuccessful," referring to the majority. In contrast, the unique individual who dedicates their life to God has the potential to be successful while pursuing a path of spiritual devotion. The Gemara doesn't definitively state the halacha follows Rabbi Yishmael because of this exceptional case.
Similarly, the Vilna Gaon explains that the Shema acknowledges the diverse realities of the community: Its first paragraph is written in the singular form and describes the unique individuals who can dedicate all of their money/resources to Torah study, whereas the second paragraph uses the plural form recognizing the average person who, as Abaye said, will not be successful with exclusive Torah study.
While this interpretation is insightful, it may be disheartening to acknowledge that only a small portion of our community can attain such an exceptional level of spiritual performance.
However, another insightful perspective from the Vilna Gaon regarding the opening verse in Parshat Re'eh brings a sense of hope. He grapples with the verse's structural elements: "רְאֵה אָֽנֹכִ֛י נֹתֵ֥ן לִפְנֵיכֶ֖ם הַיּ֑וֹם בְּרָכָ֖ה וּקְלָלָֽה׃," and raises a similar question: Why is "רְאֵה" (See) in the singular form, while "לִפְנֵיכֶ֖ם" (before you) is in the plural? The linguistic form itself suggests that "רְאֵה" is directed towards an exceptional individual. Who might this exceptional person be? The Vilna Goan says this individual refers to a “baal teshuva,” but not necessarily in the contemporary sense we commonly understand today; rather, in its original, deeper context.
This brings us to a pivotal question: How can one truly embody the essence of a "baal teshuva" in the original sense of the term? Perhaps drawing inspiration from a verse at the outset of our parsha, "הַדֶּ֔רֶךְ אֲשֶׁ֧ר אָֽנֹכִ֛י מְצַוֶּ֥ה אֶתְכֶ֖ם הַיּ֑וֹם", (the path I command you today), the Ramban elucidates that when Moses proclaims, "See! I place before you a blessing and a curse," he conveys the concept of a path of blessing and a cursed path. This underscores that blessings and curses are not random occurrences; instead, they arise from the consequences of the deliberate life path we choose.
The Rambam in Hilchot Teshuva, Chapter 5, explicitly emphasizes that this verse exhorts us to consciously select and envision a distinct life path as the bedrock of our personal journey. This enriched perspective expands our understanding of teshuva, embracing a comprehensive outlook that goes far beyond repentance for our individual actions.
The concept of "Re'eh" becomes integral in charting an enduring path, demanding a comprehensive outlook on life. While the preceding parshiot emphasized hearing with "שְׁמַ֖ע יִשְׂרָאֵ֑ל" “Hear O’ Israel,” and "ןהָיָ֥ה אִם־שָׁמֹ֖עַ תִּשְׁמַ֥עו" “And if you will listen,” this week's parsha shifts the focus to "Re'eh," sight. This distinction aligns with the insight I gained from Rav Moshe Shapiro zt’l: "עַיִן" (eye) precedes "פֶּה" (mouth) in the Hebrew alphabet because sight encompasses more than hearing, which must be taken in one syllable at a time. As the saying goes, a picture is worth a thousand words.
Hence, our parsha conveys a powerful message: we must utilize these weeks of introspection to prepare for the days of teshuva, learning what it truly means to become a "baal teshuva." We should see ourselves as holistic individuals who shape our identities, who ask “What kind of person do I aspire to become?” The path we take should emanate directly from "רְאֵה," from seeing ourselves as complete entities and embarking on the journey of crafting a vision for our lives. If we do this properly, there is hope we can become the singular, exceptional person the Torah refers to, even greater than a life fully sustained by Torah.
Throughout most of the year, our attention is consumed by daily minutiae. However, as Rosh Hashanah approaches, our mission is to contemplate the overarching vision of our lives. This transformative message must not be allowed to pass by without embracing the depth of “רְאֵה,” “Re’eh-See!” Shabbat Shalom.